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Vatican II Documents

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Nearly a century after the First Vatican Council, the Second Vatican Council, commonly known as Vatican II, was held between 1962–1965. This assembly, invoked by Pope John XXIII, met to discuss matters of faith and Church discipline. Over 2,000 Patriarchs, Cardinals, residing Bishops, Abbots, male heads of religious orders, and other nominated persons participated each autumn in the four year event. From this assembly four Constitutions, three Declarations, and nine Decrees were produced, creating major changes for Catholic life and worship worldwide. The Vatican II Documents are essential for understanding the spirited, and sometimes contentious, conversations within Catholicism for the last fifty years.

The Logos Bible Software edition of the Vatican II Documents is the English translation published by Libreria Editrice Vaticana. With the extensively linked Vatican II Documents, resources such as the Early Church Fathers Special Catholic Edition, the Summa Theologica of St. Thomas Aquinas, and the Catholic Theology and Dogma Collection become even more powerful as you explore them together.

With the Logos edition all Scripture passages in the Vatican II Documents are tagged and appear on mouse-over. What’s more, Scripture references are linked to the wealth of language resources in your digital library. This makes these texts more powerful and easier to access than ever before for scholarly work or personal Bible study. With the advanced search features of Logos Bible Software, you can perform powerful searches by topic or Scripture reference—finding, for example, every mention of “Divine Revelation,” or “Liturgy”.

Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved.

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Sacred tradition and Sacred Scripture form one sacred deposit of the word of God, committed to the Church.

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From this it follows that every liturgical celebration, because it is an action of Christ the priest and of His Body which is the Church, is a sacred action surpassing all others; no other action of the Church can equal its efficacy by the same title and to the same degree.

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3. Therefore no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority.

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It is clear, therefore, that sacred tradition, Sacred Scripture and the teaching authority of the Church, in accord with God’s most wise design, are so linked and joined together that one cannot stand without the others, and that all together and each in its own way under the action of the one Holy Spirit contribute effectively to the salvation of souls.

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Sacred theology rests on the written word of God, together with sacred tradition, as its primary and perpetual foundation.

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But the laity, by their very vocation, seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God.

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Every person must walk unhesitatingly according to his own personal gifts and duties in the path of living faith, which arouses hope and works through charity.

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Nevertheless steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them.

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From the liturgy, therefore, and especially from the Eucharist, as from a font, grace is poured forth upon us; and the sanctification of men in Christ and the glorification of God, to which all other activities of the Church are directed as toward their end, is achieved in the most efficacious possible way.

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Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience.19*

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The intimate partnership of married life and love has been established by the Creator and qualified by His laws, and is rooted in the conjugal covenant of irrevocable personal consent.

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In the restoration and promotion of the sacred liturgy, this full and active participation by all the people is the aim to be considered before all else; for it is the primary and indispensable source from which the faithful are to derive the true Christian spirit; and therefore pastors of souls must zealously strive to achieve it, by means of the necessary instruction, in all their pastoral work.

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But the task of authentically interpreting the word of God, whether written or handed on,8 has been entrusted exclusively to the living teaching office of the Church,9 whose authority is exercised in the name of Jesus Christ. This teaching office is not above the word of God, but serves it, teaching only what has been handed on, listening to it devoutly, guarding it scrupulously and explaining it faithfully in accord with a divine commission and with the help of the Holy Spirit, it draws from this one deposit of faith everything which it presents for belief as divinely revealed.

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Therefore, since everything asserted by the inspired authors or sacred writers must be held to be asserted by the Holy Spirit, it follows that the books of Scripture must be acknowledged as teaching solidly, faithfully and without error that truth which God wanted put into sacred writings5 for the sake of salvation.

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For the words of God, expressed in human language, have been made like human discourse, just as the word of the eternal Father, when He took to Himself the flesh of human weakness, was in every way made like men.

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What specifically characterizes the laity is their secular nature.

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Though they differ from one another in essence and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless interrelated: each of them in its own special way is a participation in the one priesthood of Christ.2* The ministerial priest, by the sacred power he enjoys, teaches and rules the priestly people; acting in the person of Christ, he makes present the Eucharistic sacrifice, and offers it to God in the name of all the people. But the faithful, in virtue of their royal priesthood, join in the offering of the Eucharist.3* They likewise exercise that priesthood in receiving the sacraments, in prayer and thanksgiving, in the witness of a holy life, and by self-denial and active charity.

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He is not saved, however, who, though part of the body of the Church, does not persevere in charity.

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The sacred authors wrote the four Gospels, selecting some things from the many which had been handed on by word of mouth or in writing, reducing some of them to a synthesis, explaining some things in view of the situation of their churches and preserving the form of proclamation but always in such fashion that they told us the honest truth about Jesus.